66 chapter two
indifference and income curves. At this point the consumer is said
to be in equilibrium.
This behavioural assumption is criticised by altruist economists
who argue that more emphasis should be given to the social respon-
sibility of the consumer, with considerable regard to the interest of
the surrounding community. They suggest, instead, a social attitude
where the consumer is a “Homo-Economicus-Humanus” with ethi-
cal values having a considerable impact on consumer behaviour in
influencing the satisfaction he/she seeks to maximize (McKee, 1982).
Among the sources of ethical values religion is considered as an espe-
cially rich source. How significant religion is, in relation to other
sources of ethics to non-Muslim consumers, is an issue that will not
be pursued here, but it suffices to say that to Muslims, and Muslim
consumers, religion is a highly, if not the highest, influencing deter-
minant of their attitude and behaviour. This is not to say, however,
that all Muslim consumers will follow a unified pattern of behaviour
in pursuit of their consumption satisfaction, some are more pious
than others. The degree of piety is deemed therefore as an influential
factor in shaping the utility function of the consumer and in deter-
mining his/her pattern of consumption.
Islam, as Muslims know, does not admit any separation between
religious, political, and economic issues. For Muslims, it provides a
comprehensive way of life. “Say, verily my prayers, sacrifices, life
and death, are all for (the sake of ) God (Allah) the sustainers of the
universe, no equals are to Him, of that I have been commanded
(by God), and I am the first of all Muslims”, the Qur"àn is stating
as God is addressing His Prophet (Qur"àn: 6:162). Islamic economic
issues have to be viewed in the context of ethical values, however.
This has been essential to the religion since it came in order to
improve the system of life as a whole, boost spiritual development
of individuals, and rectify the socio-economic imbalances in society
by moving it towards social justice.
In the views of Islamic economists, looking at the consumer through
Islamic social ethics would transfer him from “Homo-Economicus”
to “Homo-Islamicus” (see for example Zarqa, 1980). Utilising this
concept would require the consumer in the Islamic society to be
expected to act in line with Islamic ethical values with regard to
consumption, saving, and investment. In his mode of consumption,
the “Homo-Economicus-Islamicus” consumer is dominated by four
main factors: (a) the concept of ownership by trusteeship, (b) the